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“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building…
Jerusalem Talmud Shabbat 7:2:59
We learned in the mishna, among those liable for performing primary categories of labor:
And one who smooths it and one who cuts it. Rabbi Aḥa bar Ḥanina said: One who rubs
the hide
between the pillars on Shabbat,
i.e., places the skin between pillars made for that purpose (Rav Hai Gaon) and rubs it between them,
is liable due to
the labor of
smoothing. Rav Ḥiyya bar Abba said: Rav Ashi told me three statements in the name of Rabbi Yehoshua ben Levi: One who planes the tops of posts on Shabbat
to make them even
is liable due to
the labor of
cutting…
Shabbat 75b:3
But one may put a chip of mulberry
wood
and shards of glass in the pot so it will cook quickly,
as doing so is effective and not merely superstition.
And the Rabbis prohibit shards of glass
not due to superstition; rather,
due to
the
danger
involved if the glass is not strained out completely.
Shabbat 67b:12
The school of Rabbi Yishmael taught
that resurrection of the dead
a fortiori
from glass vessels: If
concerning
glass vessels, which are fashioned by the breath of
those of
flesh and blood,
who blow and form the vessels, and yet if
they break they can be repaired,
as they can be melted and subsequently blown again, then with regard to those of
flesh and blood, whose
souls are a product of
the breath of the Holy One, Blessed be He, all the more so
can God restore them to life.
Sanhedrin 91a:2
§
Rabbi Ami says: From
the time
when the First Temple was destroyed, shiny [
peranda
] silk [
shira
] and white glass ceased
to exist.
This is also taught
in a
baraita
:
From
the time
when the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some say
that
even congealed wine that comes from Senir,
the Hermon,
which is similar to round fig cakes
after it congeals, ceased to exist as well.
Sotah 48b:15
Aḥer
asked Rabbi Meir
another question, again
after he had gone astray. What is
the meaning of that
which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold”
(Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass.
He said to him:
This is referring to
words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels…
Chagigah 15a:11
Rav Ashi says:
With regard to
those glass utensils, since when broken they can be fixed,
i.e., remade, if one melts them down and fashions the material into new utensils,
they are similar to metal utensils
and also require immersion.
With regard to
lead-
glazed
earthenware utensils,
Rav Aḥa and Ravina disagree. One says:
The
halakha
is
in accordance with its initial
state; since it was initially an earthenware utensil, it does not require immersion…
Avodah Zarah 75b:15
And Rabbi Yoḥanan says:
In the case of
one whose father bequeathed him a great deal of money and he seeks to lose it,
he
should wear linen garments, and should use glass vessels, and should hire laborers and not sit with them
to supervise. The Gemara elaborates:
He should wear linen garments;
this is stated
with regard to Roman linen,
which becomes tattered quickly.
He should use glass vessels;
this is stated
with regard to
expensive
white glass. And he should hire laborers and not sit with them; the explanation is
Bava Metzia 29b:24
A clay vessel has three properties: it absorbs, it does not emit what it has absorbed, and it does not cause its contents to rot. A glass vessel has three properties: it does not absorb, (it does not emit), and it maintains the condition of whatever inside of it; what is hot stays hot, what is cold stays cold.
Avot DeRabbi Natan 41:6
We learned in the mishna:
Nor
may one move
arum
on Shabbat.
The Sages taught
in a
Tosefta
:
One may move squill
on Shabbat
because it is food for deer and mustard because it is food for doves. Rabban Shimon ben Gamliel says: One may even move glass shards because they are food for ostriches.
Shabbat 128a:4
“Drink was served in vessels of gold and vessels of diverse kinds, and abundant royal wine, in keeping with the king’s bounty” (Esther 1:7).
“Drink was served in vessels of gold” – all the drinks served by that wicked one were only in gold vessels. They objected: But is it not written: “All the drinking vessels of King Solomon were of gold, and all the vessels of the House of the Forest of the Lebanon were of pure gold” (I Kings 10:21)? Rabbi Pinḥas says in the name of Rabbi Yitzḥak: Is it not disgusting to drink wine in a gold vessel? Rather…
Esther Rabbah 2:10
"and the treasures hidden in the sand": "treasures" —
chilazon
; "hidden" —
tarith
(a valuable fish); "sand" — white glass. For the tribe of Zevulun protested before the L-rd, as it is written (Judges 5:18) "Zevulun is a people that risked its life to the death, etc." and he said before Him: "L-rd of the Universe, to my brothers You gave lands, and to me You gave seas and rivers." The L-rd: "They will need you for the
chilazon
(found in your territory)." Zevulun: "Who shall inform me?" (i.e…
Sifrei Devarim 354:8
One of the matters mentioned above was the decree of impurity on glass vessels. With regard to
glass vessels, what is the reason that the Sages decreed impurity upon them? Rabbi Yoḥanan said
that
Reish Lakish said: Since the beginning of the manufacture
of glass vessels
is from sand, the Sages equated them to earthenware vessels.
The Gemara asks:
But if
what you say is
so,
if the Sages truly equated the impurity of glass vessels to the impurity of earthenware vessels,
there should not be purification in the ritual bath for
glass vessels…
Shabbat 15b:7-16a:1
The verse should be interpreted as follows:
Zebulun said before the Holy One, Blessed be He: Master of the Universe! To my brothers,
the tribes whose territory is adjacent to mine,
You gave fields and vineyards, whereas to me You gave mountains and hills; to my brothers You gave lands, whereas to me You gave seas and rivers.
God
said
back
to him:
Nevertheless,
all will need you due to the
ḥilazon
,
the small sea creature residing in your territory that is the source of the dye used in the ritual fringes [
tzitzit
]…
Megillah 6a:7-8
It was stated: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason?
He turned it up, removed its stones, planted precious vine, and built a tower in its midst
, this is the Temple,
and a wine-press he excavated in it
, this is the altar.
And also an altar
, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says,
the roundnesses of your hips are like hoops, formed by artist’s hands
; they were more beautiful than those formed by artist’s hands…
Jerusalem Talmud Sukkah 4:6:5
A helmet is susceptible to impurity but the cheek-pieces are clean, But if they have a receptacle for water they are susceptible to impurity. All weapons of war are susceptible to impurity: a javelin, a spear-head, metal boots, and a breastplate are susceptible to impurity. All women's ornaments are susceptible to impurity: a golden city (a tiara), a necklace, ear-rings, finger-rings, a ring whether it has a seal or does not have a seal, and nose-rings. If a necklace has metal beads on a thread of flax or wool and the thread broke, the beads are still susceptible to impurity…
Mishnah Kelim 11:8
The Sages taught
a similar
baraita
:
At first, they would serve
wine
in the house of the mourner
during the first meal after the burial; the
wealthy
would do so
in
cups made from
white glass, and
the
poor
would serve this wine
in
cups of
colored glass. And the poor were embarrassed,
as everyone would see that they were poor. The Sages
instituted that all should serve drinks
in the house of the mourner
in colored glass
cups,
due to the honor of the poor.
Moed Katan 27a:23
There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’ He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24). The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24)…
Eikhah Rabbah 4:4
The Gemara asks:
And did Rabbi Yoḥanan
actually
say this,
that if one renounces ownership of his object he is exempt from liability for any damage it causes?
But didn’t we learn
in a mishna (30a): With regard to
one who conceals a thorn or
a piece of
glass, or who puts up a fence of thorns, or
who puts up
a fence that
subsequently
fell into the public domain, and another
person
incurred damage due to
any of
these,
he is
liable
to pay
for
this person’s
damage.
…
Bava Kamma 29b:17-30a:17
On a similar note, the Gemara relates:
Mar, son of Ravina, made a wedding
feast
for his son
and
he saw the Sages, who were excessively joyous.
Berakhot 30b:25
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